No hype, just the reality behind the appearances relating to small-everything in and around Albany, New York by a native of the place. Some of it pure opinion but all of it written in the spirit of Truth, good facts-based journalism and freedom of expression!

Category Archives: Death Awareness

Editor’s Forward

From Deathcare Professional to Disposal Professional

At some point in time, the American funeral director has gone from deathcare professional to disposal professional. It’s really gotten out of hand and it’s time the American people started thinking better about themselves and started telling the government and the corporations to stop treating us like so much municipal waste. This doesn’t happen without the involvement of legislators and government. If funeral directors are forced into providing an immoral but legal service, who’s to blame them? We can boycott them and refuse to use them, and send our loved ones to someone who can treat them with human dignity. It’s our choice and we’d better start thinking about it before someone else makes the choices for us. This new movement in the funeral industry is just disgusting!

The Editor

Excerpt from the article by
Republished with Permission of the AuthorRev. Ch. Harold W. Vadney, BA, [MA], MDivInterfaith Bereavement Chaplain/Thanatologist

Dissolve and Flush: Funeralized Alkaline Hydrolysis.

The Newest Technology for Disposing of Dead Human Beings.

In the West, interment, inhumation, entombment have been the traditional methods of disposing of dead human bodies, that is, prior to the late 19th century with the revival of cremation as an alternative. Until about 1880, cremation was anathema, unless, occasionally, at times of extraordinarily large numbers or dead, such as during war time, during epidemics, or following natural disasters, mass graves or incineration of the corpses was preferred to avoid further catastrophe in terms of public health. Fire cremation was revived in the West as a quasi-pagan option attributed to non-Christian freethinkers and masons or simply to anti-social elements but then took a different tack by appealing to the public health and environmentally conscious elements in conventional society. Today, economic concerns both consumer and industrial take precedence. The dominant market economies in the industrialized West, particularly in the USA, UK, and some Western European countries, as well as the insatiable appetite of post-modern, post-Christian cultures for novelty and individualism, have left the door ajar for the entry into the funeralization professions of an industrialized process called alkaline hydrolysis (AH), an industrial process invented in the late 19th century as a way of dissolving in strong chemicals farm animal waste for use as fertilizer.[1]

In a particularly beautiful description of how the pre-Vatican II Church thought of the human being, and in poetry that was possible only in a more sensitive epoch of human history, one reads:[2]

“The old Church holds on to her dead with eternal affection. The dead body is the body of her child. It is sacred flesh. It has been the temple of a regenerated soul. She blessed it in baptism, poured the saving waters on its head, anointed it with holy oil on breast and back, put the blessed salt on its lips, and touched its nose and ears in benediction when it was only the flesh of a babe; and then, in growing youth, reconsecrated it by confirmation; and, before its dissolution in death, she again blessed and sanctified its organs, its hands and its feet, as well as its more important members. Even after death she blesses it with holy water, and incenses it before her altar, amid the solemnity of the great sacrifice of the New Law, and surrounded by mourners who rejoice even in their tears, for they believe in the communion of saints, and are united in prayer with the dead happy in heaven, as well as with those who are temporarily suffering in purgatory. The old Church, the kind old mother of regenerated humanity, follows the dead body of her child into the very grave. She will not throw it into the common ditch, or into unhallowed ground; no, it is the flesh of her son. She sanctifies and jealously guards from desecration the spot where it is to rest until the final resurrection; and day by day, until the end of the world, she thinks of her dead, and prays for them at every Mass that is celebrated; for, even amid the joys of Easter and of Christmas, the memento for the dead is never omitted from the Canon. She even holds annually a solemn feast of the dead, the day after “All Saints,” in November, when the melancholy days are on the wane, the saddest of the year, and the fallen leaves and chilly blasts presage the season of nature’s death.”[3]

The Church of bygone days frequently used prose poetically and quoted liberally from the Church Fathers and even from the ancient philosophers and historiographers like Plato, Seneca, Socrates, Cicero many of whom, though pre-Christian, did not eschew the notion of the immortal soul. St Augustine writes, “We should not despise nor reject the bodies of the dead; especially we should respect the corpses of the just and the faithful, which the Spirit hath piously used as instruments and vessels in the doing of good works…for those bodies are not mere ornaments but pertain to the very nature of humankind.”[4]

Cremation made an occasional appearance in isolated periods of Western history or in outlier regions where Christianity had not yet attained dominance; cremation was largely associated with non-Christian, pagan cultures.

In the East, in places where Hinduism and Buddhism had a firm foothold, cremation was and continues to be the norm. In some geographical areas such as in parts of Tibet, where the ground is unfavorable to interment and wood is a scarce and valuable resource, exposure of the corpse or dismemberment of the corpse and consumption by carrion-eating birds, so-called sky-burial or, in its form where the dismembered corpse is cast into a fiver for consumption by fishes, water burial, is practiced.

A similar practice of exposure is found in Zoroastrian communities in Iran, in the so-called towers of silence or dakhma, where the dead are brought, exposed, and consumed by vultures; the skeletal remains are then later collected for disposal.

While isolated instances of cremation are reported both in the Old Testament and in the New Testament, burial or entombment was conspicuously the norm. In the Judeo-Christian tradition, burning of a corpse was a final act of abomination, reserved for only the worst elements of society.

One of the common misapprehensions of the Church’s aversion to or discouragement of incineration of the human body as a routinely available option for final disposal is that it was associated with pagan or freethinker practice, or with attempts to dissuade believers from faith in a bodily resurrection. While this might have some historical substance and may be represented by some early writers, it is but a minor hypothesis.

Ancient flame cremation practiced by the ancients.

As Eusebius describes early Christian aversion to flame cremation in a statement that still holds plausible, “” they (the Pagans) did this (cremated) to show that they could conquer God and destroy the resurrection of the bodies, saying, now let us see if they will arise.” In other words, cremation was a challenge to the belief in bodily resurrection as taught and believed in the early Church.

Furthermore, no less a figure than Cicero advances the notion that incineration was of ancient practice in Rome, and suggests that inhumation was a practice that predated the Roman practice of cremation. In fact, some noble Roman families never permitted their bodies to be burned, and Sulla is said to have been the first Roman who ordered his body to be cremated after death, lest his bones should be scattered by his enemies.[5] The pontiffs of pagan Rome would not acknowledge a funeral to be complete unless at least a single bone cut off from the corpse, or rescued from the flames, had been de posited in the earth.

Ancient Greece and Rome did practice cremation at various points in their histories but the ultimate disposal of the remains continued to be burial; either a part not consumed by the flames or the “bones” of the cremated corpse were ultimately buried in the earth. Cremation was by no means consistently the norm or the preferred method of disposal in Greece or in Rome.

Pope Boniface VIII forbade all violent modes of disposing of the dead as savoring of barbarism. “The respect due to the human body requires that it should be allowed to decay naturally, without having recourse to any violent system;” so says Grandclaude. A forcible argument against cremation is also found in the Catholic custom of preserving and honoring the relics of the Saints and putting their bodies or portions of them in the altar. It would be no longer possible to have the most important relics of future Saints if their flesh were to be consumed by fire.

That brief sampling of ancient teachings and beliefs regarding the question of incineration of human remains, arguably a “violent system” of disposing of human remains, should suffice to provide a background for the remainder of this discussion. For a more detailed discussion, I refer the reader to the Reverend Bann’s article cited above.

It was only in the late 19th century that a cremation movement came into being, and then only owing to the deplorable conditions in the cities which were rapidly outgrowing their boundaries due to immigration from rural areas, and the resulting encroachments on the previously outlying churchyards and, with population growth and densification, poor sanitation, and high mortality rates, consequent overfilling of existing cemeteries literally to the point of overflowing.

The urban slums of the Industrial Age.

Such were the conditions that gave rise to the public health concerns of reformers who claimed that the dead in the cemeteries were evil, that their miasmas leached out into the water and the spaces of the living, causing disease, suffering, and death. It was the evil dead rotting in the earth and their juices that were public health enemy No. 1. The open sewers and living conditions of the larger cities, and the putrid waters of the rivers flowing through them, of course, were not to blame.

And so, an alternative method of disposal of the dangerous and filthy dead had to be found, one that did not threaten to gobble up valuable real estate, and one that could be justified in the face of Church and religious objections. Cremation was the most obvious answer for purifying the unclean corpses. After all, since time immemorial fire was the great purifier.

In the beginning, therefore, the initial impetus was the miasma theory of pestilence, and corpses were to blame. Then, around 1880, the germ theory of disease was born. It debunked the established miasma theory of disease, and stated that disease was caused by specific organisms, germs. No problem for the cremationists, who were quite agile in dropping the miasma theory and accepting the germ theory but corpses were not yet off the hook, so to speak.

If germs were the cause of many of the diseases afflicting the population, wouldn’t the putrid rotting corpse be germ heaven? And if you have all those corpses lying about doing nothing but what corpses do, that is, rotting and defiling the air with the aromas of putrecine and cadaverine. Those same rotting corpses were breeding grounds for pestilence and a simple hole in the ground was not very likely to contain the little vermin. Cremation, the great sterilizer, would be the cremationists’ next slogan. But it didn’t last long.

The interests of the economic-minded would carry the day both in terms of the environment and the economy, and that campaign agenda is with us to this day. Basically, the dirge goes: “Why allocate so much valuable land to the dead when the living can profit by it?” Land for the living! After all, as corporations like StoneMor can confirm, cemetery real estate and the real estate occupied by the cemeteries represents a vast fortune. Someone has to tap into it.

The countries of Europe afflicted with the spirit of rationalism had no problem dealing with cemeteries; they just overruled the Church and legislated that the state had ultimate control of the citizen in life and in death. The Church could fall back on canon law but ultimately had to acquiesce to the state’s overwhelming power, and so the cemeteries were secularized. Once secularized they were emptied and their occupants relegated to ossuaries or catacombs en masse, and anonymous in their tens, even hundreds of thousands. In many instances, their eviction from the cemeteries and relocation to the quarries was done under cover of night, in order not to offend the living or present an obstacle to commerce.

France was one of the first Western nations to desecrate consecrated ground and defile the dead.

In countries where the Church, Roman Catholic or mainstream Protestant dominated, the faithful were expected under established sanctions, to obey the doctrines of their faith. For most mainstream Christians, and for all Orthodox Jews and Muslims, cremation was an abomination, and burial in the earth or entombment were the only acceptable methods of sepulture. And so it remained until 1963, when the Roman Catholic Church relieved it’s ban on cremation and, while not encouraging cremation, did not censure those who opted for incineration as their preferred method of disposal. Upto then, those choosing cremation were pro forma classified as apostates, atheists, pagans, free-thinkers, or Masons.

The 1960’s was a decade of revolutionary reform in practically every aspect of life: politics, religion, morals, education, all of which ultimately found expression in attitudes towards life, death, dying and after-death.

Alkaline hydrolysis (AH)[6], aquamation[7], resomation[8], biocremation[9], call it whatever you like it all literally boils down [no pun intended] to taking a dead human body, placing it into a pressure cooker, adding water and chemicals, heating, cooking, draining, rinsing. The dissolved flesh and organic matter is then flushing into the sewer system. What is left is bones and any metallic or synthetic material in the body (artificial joints, pacemakers, sutures, etc.). The metal such as artificial joints etc. will be recycled or “repurposed.” The bones will be dried and ground up into a sandlike powder and returned to the family or otherwise disposed of.

The actual patented process, alkaline hydrolysis (AH) is a process developed for waste disposal. “Waste disposal” is the actual term used in the patents. AH was developed for disposal of infectious or hazardous waste by dissolving it into a “safe and sanitary” end-product. In fact, the actual wording of one of the patents is: “it is an object of this invention to provide a system and method for safely treating and disposing of waste matter containing undesirable elements, such as infectious, biohazardous, hazardous, or radioactive elements or agents.”

AH was developed for dissolving, liquefying organic matter into a disposable liquid that can be recycled as a fertilizer or simply flushed down the drain. It’s actually a technology that was developed in the late 19th century for disposing of animal waste, and which was developed in the mid-20th century for disposal of farm slaughter waste and for elimination of medical school cadavers, is now being promoted as the new eco-friendly take on cremation. Alkaline hydrolysis a.k.a. water cremation a.k.a. biocremation — in reality just using a Draino®-like chemical to dissolve the dead human body and flush the remaining human sludge down the drain into the public sewer system — is the new rage in technology. Some funeral homes in about 14 states, where the process is now legal in the United States are now offering it as an alternative to cremation. It’s disgusting and will be a hard sell, since it will be acceptable only to the really bizarre element out there. I hope to clarify some of the issues in this article.

Notes

[1] See also History of Alkaline Hydrolysis by Joseph Wilson. Wilson is the chief executive officer of Bio-Response Solutions, one of the first companies involved in the industrialization and marketing of alkaline hydrolysis for the disposition of human bodies. Joseph H. Wilson, The History of Alkaline Hydrolysis, e-pub, September 2013, 3, http://www.goodfuneralguide.co.uk/wp-content/uploads/2013/09/History-of-Alkaline-Hydrolysis.pdf last accessed on October 29, 2017). The original patent filed by A.H. Hobson, U.S. Patent No. 394982 (1888), describes the process as a “… process of treating bones, which consists in digesting the bones in an alkaline solution in the presence of heat, then separating and concentrating the solution, thereby forming glue, gelatine, or size, in then digesting the remaining hone in a strong alkaline solution, so as to completely dissolve the remaining nitrogenous matter, and bring-the same into a more readily assimilable form…” (Claim 2), and as “certain new and useful improvements in the treatment of bones and animal waste or refuse generally for the purpose of rendering the same more suited for fertilizing purposes, and for obtaining gelatine, glue, and size…” (https://docs.google.com/viewer?url=patentimages.storage.googleapis.com/pdfs/US394982.pdf last accessed on October 28, 2017).

[2] By way of precluding any possible suggestion of supercessionism, I would like to state from the outset that I am citing Roman Catholic writers in much of this discussion not because I am so biased but because I would rather use as my foundation a more systematized, mature, and stringent authority, which, if necessary can be attenuated or mollified mutatis mutandi in further arguments, rather than a more loose, liberal, or permissive approach as represented by the more progressive Protestant or post-Christian denominations. Although I practice as an interfaith chaplain, I am steeped in a more classical tradition than many of my contemporaries, and I ask that my readers take that subjective proclivity into consideration when reading my statements.

[3] Brann, Rev. H.A., DD, “Christian Burial and Cremation.” American Catholic Quarterly Review, Vol. X (Jan-Oct 1885). Philadelphia: Hardy & Mahony. p. 679. Reverend Brann provides a rather comprehensive background and discussion of Roman Catholic sources and thinking on cremation, which, in my reading, is remarkable in its tolerance, given the sociopolitical climate in which it was written (1885-6).

[5] Desecration by scattering of one’s bones appears to be a thread running through much of ancient human history. Compare Sulla’s concern with the Biblical account (I Kings 31:12) of the incineration of the bodies of Saul and his sons to prevent desecration by the Philistines.

We published an article “Politics, Power, Patronage and Conflicts of Interest: The Albany County Coroners Office” on September 13, 2017, about the office of the Albany County Coroners, and how the office is obsolete, tainted, and chock full of local funeral directors. The politics of the coroners’ office is as corrupt as it can get, and is a product of the nepotism and favoritism that has plagued Albany politics from within the mayor’s office to the police department to the office of the county coroner.

In the preparation phase of the article, we did extensive research both on the history of the office of coroner in general, including scholarly articles discussing the office of the coroner, and published professional journal articles comparing and critiquing the office of the coroner and the office of medical director. In addition to our research of public information and education material and the scholarly and professional journals, we also filed demands for the production of documents and information with Albany, Schenectady, Rensselaer and Green Counties for information on their respective coroners or medical examiners.

Seal of the County of Albany, NY

Overall, personal contacts with the Albany County Office of the Coroner were very open and informative. The demands served on the counties of Schenectady (medical examiner), Rensselaer (medical examiner), and Greene (coroners) under the NYS Freedom of Information Law were less than open and honest. Rensselaer is in violation of the law by not having responded at all; Schenectady and Greene county, while responding, were evasive and off base. Why all the defensiveness? They’re not so defensive when asking for funding but then, in our culture of death denial, who really keeps tabs on them anyway? WE DO!

We received an interesting comment from Lorin Marra, who is somehow associated with the Marra Funeral Home and with Paul Marra, the “owner/operator” of Mara Funeral home in Cohoes and an Albany County Coroner. When we received Lorin’s comment we were a bit taken by its defensiveness and it only later occurred to us that it’s an election year and Paul Marra is running for re-election as an Albany County Coroner. Having made that connection, it was not surprising that a Marra family member would come out and defend Paul Marra, the candidate.

But wasn’t it a bit cowardly, a clear lack of integrity for someone running for public office not to personally respond in a comment and have his daughter respond for him. Maybe Paul left his cojones in the autopsy room, at one of the allegedly “1000” autopsies he claims to have attended (but no one in official circles knows about). Did anyone see that pig flying by just now? Wanna buy a bridge?

According to Lorin Marra, pigs really do have wings!

.It should be noted that Ms Lorin Marradoesn’t comment on any of the many facts and figures given in the “Politics, Power, Patronage and Conflicts of Interest” article but hones in only on the name “Marra,” which is mentioned in only the most neutral of terms: strictly factually. But, as we state in our response, “Where there’s smoke (or “defensiveness”) there’s gotta be fire.” What do you think?

Marra’s Campaign Signflanking those of opponents Simmons and Lockridge.

For those of you who have read our article “Politics, Power, Patronage and Conflicts of Interest: The Albany County Coroners Office,” you’ll certainly have to ask yourself Why? is Lorin Marra so upset. Have we touched a nerve? The fact is, Paul Marra is barely mentioned in the article, and not negatively in any sense of the word. Maybe one of our readers can help us out with this one. We’re republishing Lorin Marra’s confused comment together with our responses. [In the following text “Ed.”: is a note inserted by the Editor]

In reply to Lorin Marra:

We have approved your rant only to illustrate the fact that where a commenter becomes as defensive as you have, there must be something going on that needs further attention. As the saying goes: Where there’s smoke, there’s fire.

We’d like to make it quite clear from the outset that the article is not about Paul Marra nor about the Marra Funeral Home operation; the article is about the office of the coroner both in Albany County and in general. Mr Marra is mentioned, along with others, in the article because he has voluntarily stepped forward and has received the approval and support of the Albany county Democrats and their political machine to have been elected to be an Albany County Coroner. Mr Marra, his office, his associations, and his keepers, therefore, have made Mr Marra a public figure and that visibility is open to comment. Mr Marra, his interests, his associations, his performance and all other aspects of Mr Marra are subject to comment because of his status as a public figure. Period.

Lorin Marra writes:

This article is completely false…

We Responded:

That having been said, we can respond to your diatribe by saying that the information we provided in the article came either from official sources and based on what those sources, that is, the Office of the Albany County Coroner, provided in response to our demand for documents and information under the NY Public Officers Law. If any of our information were incorrect, it is because it was provided by the custodians of that information as public officers and public employees. So let’s put that part of your comment to rest and redirect your misdirected hissy fit to the proper target: the County of Albany.

You are terribly clouded in your perspective of reality if you represent, as you in fact write in your comment, which, as written is a bit unclear, “[M]ost coroners are in fact funeral directors nor [sic] for a political agenda but…” (the rest of that sentence does not contribute to a better understanding of your rather strained thought process). We do not propose in any way that funeral directors are funeral directors for a political agenda. Where you pulled that one out of is beyond us but if you take the time to actually read the article with your eyes open, you’ll actually see what we’ve written. To deny, particularly in Albany County, that the office of the County Coroner is politically tainted is tantamount to claiming that a 3-dollar bank note is legal currency in the US. How naïve? can you possibly be or How devious? might be a better question.

Lorin Marra writes:

…a coroner does not get paid enough by the state [Ed.: Paul L Marra is an Albany County official but is civil service, and gets his check from NY state. Currently he gets $$20,836 a year.] to actually make a living off of just being a coroner. Most coroners are in fact funeral directors not for a political agenda but because they have the knowledge and experience dealing with the deceased. Marra funeral home is in fact OWNED by Paul Marra.

Coroners are NOT allowed to use their position to gain business in their personal funeral homes [Ed.: “Not allowed…” is true; what you seem to glance over is that they DO abuse their positions! It’s a human weakness.] Do you realize how many calls a coroner must go on during their respective shift? If they actually claimed all those funerals [Ed.: They don’t have to claim “all” the funerals, just some.] they would be a multi-millionaire which is not the case for any coroners [Ed.: But may be true for some funeral directors.]. The funeral home business tends to be a hereditary business, most people do not wake up in the morning and decide HEY I’M GOING TO WORK WITH DEAD PEOPLE FOR THE REST OF MY LIFE, they [Who do?] tend to go into the business because a previous family member has and so on.

We Responded:

We agree, though, that ethically “Coroners are NOT [again your caps!] allowed to use their position to gain business in their personal funeral homes.” What we don’t quite get is your point. Whether they are “allowed” has no practical or real effect on whether they do misuse their positions. One point you seem to have missed [again!] is that they can garner political and professional capital even if they don’s use their own “personal” funeral home. Think about that for a minute and if you don’t get it, please let us know and we’ll walk you through it.

Again, we agree with you that many funeral homes may be what we properly call “family funeral homes,” or funeral homes that stay in a single family’s hands for a couple of generations. That is changing and, if you read our articles with the intent to understand what is actually written rather than what the voices in your head are telling you to see, you will find that we are ardent champions of the family-owned, local funeral home as opposed to the multi-state factory funeral service corporations. But you likely would have missed that point. [Ed.: You may want to see our articles: “Birds of a Feather? Lying down with dogs? The Politics of Funeral Corporations….” and “Bring Out Your Dead! A Monty Python Prophesy“.]

Lorin Marra writes:

The fact that coroners can’t make a living off of just being a coroner (less than $30,000 a year) should prove that this article was a waste of time.

We Responded:

You have failed to disguise your arrogance, though, when you state that “coroners can’t make a living off of just being a coroner” [Oh! Your grammar is painful!] No, I wouldn’t think that they’d be able to do anything by just “being a coronoer,” I’d expect they’d have to actually do something besides just being an anything. But the City of Albany and the County of Albany have literally dozens of “employees” and “appointees” who make good money by just “being” a something and not necessarily doing anything. Besides, many people, perhaps not in your privileged group, have to make a living and even support a family on “less than $30,000 a year”. Get a grip, Lorin, and join the real world. (Your Mercedes is showing!).

Lorin Marra writes:

Also, Paul Marra has been a coroner for 29 years and has been a board cerified medi legal death investigator for over 15 tears. He has take n charge of over 5000 death investigations and attended well over 1000 autopsies. He also has trained for over 600 hours with the State association of County Coroners. [Ed.: Lorin Marra seems to keep better records and statistics than the County of Albany. Wonder where she got her figures?]

We Responded:

Has Paul Marra actually seen what’s behind this door?

The fact that “Paul Marra has been a coroner for 29 years and has been a board-certified medi [sic] legal death investicator for over 15 years” again supports everything we have written in the article you appear to be disputing. While we are struggling to identify what a “board[-]certified medi legal [Ed.: The word Lorin is struggling to get right twice (!) is “medicolegal.” Is she really a Siena graduate?] death investigator” might be, we would like to ask the glaring question that emerges from your statement: If he has been a coroner for 29 years but certified to investigate deaths for only 15 of those 29 years, how many mistakes did he make in the 14 years when he was not “certified?” The fact that he has been a coroner for 29 years, elected every 4 years, simply proves that too little scrutiny goes into the office of coroner and further supports the fact that in Albany County, once you’re in you’re in for life.

You state that Paul Marra has “trained for over 600 with the State [A]ssociation of County Coroners.” We’re not in the least impressed by that statement. Here’s an example: In one summer, a contributor of ours trained in a major hospital for over 500 hours to earn just one unit of Clinical Pastoral Education credit towards his qualifications. I repeat, that was 500 hours in one summer for one credit! We assume that you’re referring to 600 hours for Mr Marra’s training over a number of years. That’s not impressive in the least, especially when you consider the years of training that a real medicolegal death investigator must do to qualify and then the continuing education required just to keep the pathologist’s licence! Please, don’t talk to us about Mr Marra’s paltry training record!

Lorin Marra writes:

Please do your research next time.

We Responded:

The article, dear Lorin, clearly states the facts as provided by official sources, in particular the Albany County Coroner’s Office, and information from public access sources and published articles. Our facts are true, complete and correct, which is more than we can say about your subjective and clearly biased remarks about your relative, Paul Marra.

Furthermore, the professional and scientific literature abounds with one single conspicuous observation: The office of the coroner is obsolete and, since its very beginning in the 12th century, has been political and corrupt.Nothing has changed since then. Furthermore, until very recently, with the deployment of the Electronic Death Registry system in New York State, recordkeeping documenting coroners’ activities and cases was deplorable.

Lorin Marra writes:

Also legislation has just passed that requires coroners to have more training.

We Responded:

The only legislation that we are interested in is legislation to eliminate the office of the coroner and replace it with a competitive system that would employ specially trained medicolegal personnel for death investigations. Those professional death investigators may be assisted by a subordinate assistant with appropriate training. The current coroner system is inadequate, unqualified, ignorant, and obsolete. If that’s not enough reason to eliminate it, please add to that list the fact that it is politically tainted and corrupt.

Lorin Marra writes:

Please do your research next time.

We Responded:

We did extensive research for the article and stand by our facts as written and represented. We do suggest, however, that you be tested for dyslexia as soon as possible by a qualified professional. Your reading comprehension or your cognitive processing appears to be severely impaired.

Coroner’s Office Just as Dead

If you’ve made it this far, you deserve a bit of humor and entertainment. Here’s one of our favorite scenes from Monty Python’s In Search of the Holy Grail. Enjoy!

Obviously, Ms Marra was not interested in the facts and figures we very conscientiously researched and published in our article; instead, she was more interested in demonstrating her inability to read the English language. If her dyslexia is shared by Paul Marra, Albany County Coroner, it’s no wonder that their records and available information is so scanty and incomplete. The fact that Ms Marra came up with figures that the Albany County Coroner’s Office couldn’t produce does shed some light on the fact that either Ms Marra’s figures are phoney or the Albany County Coroner’s Office doesn’t want to share some embarrassing information with the public, or the information is simply unavailable because of the Albany County coroners’ poor record keeping practices. Maybe the answer is “all of the above.”

The fact is, our information is good as 24 karat gold.All of it comes from reliable sources. The fact that Albany County has poor record keeping practices and the County doesn’t consider it important enough to update their software is a problem voters might want to address. The fact that Schenectady County (medical examiner’s office) and Greene County (coroners) dragged their feet for months and only produced a fistful of information or no information at all, or just excuses made by the county attorney, is at the very least a black eye for those counties. The Rensselaer county attorney should be brought up on charges for refusing to provide any information on the Rensselaer County Medical Examiner’s office. If that’s democracy at work and freedom of information…

Make Your Vote Count!Big Choice! They’re All Dems!!!Be Informed!

Demand Accountability

P.s. If you’re interested in the current candidates for coroner this time around, don’t be surprised that they’re all Democrats, you can go to the Vote411 site. Click here.

Here’s some additional information on medicolegal death investigators. According to the ABMDI, The American Board of Medicolegal Death Investigators, FAQs page, the medicolegal death investigator doesn’t need any special training or education.

What is a Medicolegal Death Investigator?
The role of the medicolegal death investigator is to investigate any death that falls under the jurisdiction of the medical examiner or coroner, including all suspicious, violent, unexplained and unexpected deaths. The medicolegal death investigator is responsible for the dead person, whereas the local law enforcement jurisdiction is responsible for the scene. The medicolegal death investigator performs scene investigations emphasizing information developed from the decedent and determines the extent to which further investigation is necessary. Medicolegal death investigators should have a combination of education and skills encompassing areas of medicine and law.

Who can become a Medicolegal Death Investigator?There are no formal requirements to become a medicolegal death investigator. Each coroner and medical examiner office has different hiring practices. A medicolegal death investigator must be knowledgeable of local, state and federal laws. In addition, a medicolegal death investigator must be the most medically knowledgeable person at the scene of the crime to determine if further investigation is necessary.

Do I have to have a degree?There are no formal educational requirements specifically for medicolegal death investigation. Any degree program dealing with Forensic Science, Natural science, Anthropology, Nursing, or any other medically related field would be useful. There are several established training courses available throughout the country that teach the basic information needed in order to perform a thorough, competent medicolegal death investigation.

How much money will I make as a Medicolegal Death Investigator?
An investigator’s salary will be determined by the jurisdiction and amount of experience the medicolegal death investigator has. Salaries and benefits vary throughout the United States.

Bottom Line: There are no special education requirements or degree requirements to be a so-called “medicolegal death investigator.” But the fact that “a medicolegal death investigator must be the most medically knowledgeable person at the scene of the crime” is very disturbing because most funeral directors have only a two-year degree in mortuary science, and that degree has very little to do with any “medical knowledge.” Furthermore, a degree in mortuary science or, more accurately, in funeral home operations, is not generally considered a medically related field.

Now doesn’t that information make you feel more comfortable about who is making decisions about a human being’s death at a possible crime scene?

An Op-Ed Republished with Permission

As a provider of psychospiritual care to the bereaved, as a professional bereavement chaplain, theologian and thanatologist, I firmly believe that some things just have to be delivered locally and face-to-face; these include sex, making friends, spiritual care, funeralization services. Not necessarily in that order or priority ranking.

Grief work is not achieved in three days nor with an online consult. That’s purely and simply idiotic.

The saying goes thus: “Death is the great equalizer.” We are all equal in death. Presidents, kings, supreme court justices, movie stars, athletes all die, all decay, all go the same way as the homeless man on the corner. But would you think of direct burial or direct cremation for a president, a queen, Mohammed Ali? So why skimp on grandpa? We celebrate the deceased’s achievements in life, not the fact of his or her being dead. And we do it with pomp, ceremony, rites, ritual, tradition, dignity and respect. Virtual mourning is none of the above and the grief work is not achieved in three days nor with an online consult. That’s purely and simply idiotic.

Furthermore, a death is a social, political and community event. The emotions involved in the acute grief experience are far too complex and idiosyncratic to be amenable to one method, one technology, one dose. As a social, political and community event death care requires real community involvement, hands on, and that means a local group understanding the local cultures, a “neighborhood,” if you prefer. This is a physical community, complex, deep, involved, alive; not a virtual make-believe, conjured up community.

One more thing: We have to stop giving Jessica Mitford and her estate post-mortem kudos for a book and a sequel book that was not only self-serving and conflicted in its interests, but a masterpiece of biased muckraking appealing to the titillation lust of the masses and their denial of death anxieties. Mitford couldn’t attack Death itself nor could or would she attempt to attack institutionalized religion, so she went after the next best thing, the funeral services industry. I’ve cited Mitford several times on my various blogs so I won’t waste bytes on her here.

I place Mitford in the same category as Kübler-Ross in that neither of them can claim any objective or scientific credibility but their main contribution to Western, particularly American society, was to get people talking about death and deathcare services. That, my friends, was a big step in a society frozen in preadolescent fascinations, psychosocial pathological denial, anxiety and narcissism, steeped in materialist humanism and addicted to corporate-fed consumerism.

It’s progressively gotten worse with the public health problem of Internet Addiction Disorder and the pathological subset, Facebook Addiction Disorder, and the emergence of the multistate funeral services groups like Newcomer Funeral Services Group, Service Corporation International and their alter ego Dignity Memorial, and StoneMor, who have all added greed and indifference to the corporate mix of tastelessness and deception of the consumer public. and their dead Again, I’ve commented extensively on these ghouls of the funeral services niche so I won’t waste time or words on them here.

Like it or not, death is inevitable for every mortal creature from cockroaches to presidents and kings. No matter how you define or think about it, you will have to some day deal with death so get a grip. How you deal with the death of a significant other in your life, whether that loved one is a pet or a parent or a child–or your own death is a matter of what I will term befriending death. No, I don’t mean the superficial, make believe, virtual “befriending” most of you are addicted to on Facebook and other social media. I mean the kind of be-friending that involves learning about, nurturing an intimacy with, even trusting, welcoming into your world, and frequent contact. Being at ease with, acknowledging, being aware of death is key. That may sound a bit bizarre so let me explain.

Technology has evolved faster than we as human beings have done. We lag far behind technology in our understanding of it and our ability to wisely and prudently steward it. In fact, technology has overrun us and has taken over our lives; this can’t be denied. This fact has been used to the level of Dr Strangelove proportions by corporations and big business, and even by individuals with pathological ambitions like Donald Trump on Twitter and Mark Zuckerberg with the Facebook phenomenon. The medical, psychological and ethics journals are full of reports on the so-called Internet Addiction Disorder, which was described back in the 90’s, and now there’s a subset of that disorder termed the Facebook Addiction Disorder and the Internet Gaming Disorder, which all share the same symptoms as alcoholism and street drug addiction like heroin or the like. Of course, you don’t have to take my word for it, just go to Pubmed and plug in a couple search terms and you’ll get all the proof you’ll ever need of this fact.

Editor’s note: For those of you who are not familiar with Pubmed, it is the database and search engine maintained by the United States National Library of Medicine (NLM) at the National Institutes of Health; it provides access primarily to the MEDLINE database of references and abstracts on life sciences and biomedical topics. (Access Pubmed here. )

You have to admit you have a problem when you need Facebook to help you grieve!

The stimulus for this editorial, however, is not Newcomers or SCI. Nor is it Twitter or Facebook. The funeral service corporations and the social media and networking evils do figure in the theme of this communication, however.
If presidents and perverts have discovered social networking and social media, neither of which are social in the benevolent meaning of the word but serve a more sinister, asocial purpose of getting people hooked and then controlling them, just as the word “service” is used deceptively when used in conjunction with such greed mills as Newcomers or Service Corporation International.
The stimulus for this commentary is, in fact, an article that appeared in Forbes online, “Customer Service In Deathcare: How The Funeral Home Industry Cares For The Living” (contributed by Micah Solomon, MAY 26, 2017).—

Mr Solomon describes himself as a “customer service consultant” and “consumer trends expert,” — he doesn’t say how he got those credentials, though — catchy phrases but a bit too catchy to inspire any confidence or credibility. I’m a bit at a loss not at the What? but at the How? when Mr Solomon then goes on to say:

While some of my own work with the death care industry as a customer service consultant and consumer trends expert has been on innovation in the deathcare customer experience (methods for serving today’s far-flung bereaved customers by using connectivity, videoconferencing, and recording technologies to allow them to take part in memorial/celebration of life service) most of the work I do in this industry and that matters the most, in my opinion, is simply aimed at improving the customer experience, which, of course, is for the living.

Likewise unclear is Solomon’s terminology “far-flung bereaved customers” and “connectivity, videoconferencing, and recording technologies” to involve them in the “memorial/celebration of life service“. Maybe it’s Mr Solomon’s sense of compassion that is represented by his use of the term “far-flung” to describe the unfortunate mourners who are separated by distance from the event. Describing the bereaved as “customers” further chills the atmosphere he’s creating. Technical jargon like “connectivity, videoconferencing, and recording technologies” somehow put a damper on my sense that this guy has any clue about the nature of bereavement, acute grief, mourning, tradition, spirituality, cultural sensitivity, or even the characteristics of the vocation of funeral director. I’m therefore at something of a loss how he, with his frigid and disconnected technospeak, can improve the customer experience! This he leaves to the funeral directors he’s interviewing. Wisely so.

But even more poignant ar the three phrases caught my attention in that unimaginitive and deceptive title: “customer service,” “deathcare,” “funeral home industry.”

We alone, as moral agents and social actors, are responsible for what we do and how we do it

Inserting a bit of Kantian deontology that I’d like you to keep in the back of your mind while reading this, I’d like to say that we are not measured by what the other guy or gal does, but by what we do; we alone, as moral agents and social actors, are responsible for what we do and how we do it. It’s the quality of our values, morals and ethics that govern our behavior. As moral free agents we alone are responsible for what standards are used to guide our conduct.This applies not only to our inner forum, our conscience and how it guides us, but to the external forum, the community in which we live, work, and may disinterestedly interact.

Human service becomes “customer” service when an goods or services transaction forms the basis of the interaction

Customer service is at its most basic human service, service to human beings, human interaction, relationship building. By human services, I mean a broad range of interdisciplinary services whose commitment is jointly and individually to improve the overall quality of life in diverse populations through guidance in meeting basic human needs and support remediating real or perceived social challenges. Human service becomes “customer” service when a goods or services transaction forms the basis of the interaction but it is still a subset of human services. Accordingly, customer service cannot separate itself from the humane aspect, the relationship aspect of its nature. The problem I have with the Forbes article is that, true to the materialist consumerist interests of Forbes, the article defines customer service purely in terms of selling and purchasing relationships but in the context of the so-called, malapropism, funeral service industry. Customer service must be human service, especially in the funeral services professions. Human service and hence customer service in this framework is near impossible on a corporate or industrial scale for reasons I’d be happy to substantiate in another article, if required.

Try doing this on Facebook or in cyberspace!

The second term that raised my suspicions is “deathcare.” We can defined death care as the care given to the dead or as post-mortem care. This would involve respectful and dignified custodianship and preparation of the dead body for whatever funeralization rites and rituals are appropriate as defined by the deceased individual during his or her life or as requested by the survivors. We must not oversimplify deathcare with the deathcare services businesses and industries that commonly provide services related to the dead body and death traditions, that is, preparation of the dead body (removal, embalming, cosmetology, etc.), funeral rituals, disposal (burial, cremation, etc.), and memorialization. The deathcare business includes for example funeral homes and their operations, including transporation services; containers like caskets, coffins, urns; accelerated decomposition services such as alkaline hydrolysis, cremation, etc.; cemeteries and burial plots, and headstones, markers, etc. What we most neglect in the discussion of deathcare services is psychospiritual care, and here we must include the professional bereavement chaplain and some but not most clergy.

The phrase that most raised my hackles is “funeral home industry.” First of all, the funeral home is not an industry. It may operate like a business but it is a professional operation requiring very specific training and licensure in most places. Most states require a trained and licensed funeral director to at least oversee the operations of a funeral home. The term “funeral home industry” is grossly misleading and deceptive because it creates an image of the traditional funeral home with all of its warmth and amenities together with the dignified and compassionate professional funeral director at its helm. Nothing could be farther from the truth if one looks at the funeral services industry, the more correct designation for the funeral services groups and corporations such as Newcomer Funeral Services Group, Service Corporation International (Dignity Memorial) or StoneMor, who operate more like waste disposal business than funeral homes. Remember corporations operate according to policies, procedures, protocols and most of all the bottom line and shareholder satisfaction. No room here for stuff like compassion, empathy, much less “human service”.

Their focus is twofold: dignified care of the dead and compassionate care of the living.

The traditional, community funeral home is a hub of interdisciplinary teamwork.

The role of the funeral services provider, more accurately the funeral services team, is just that: to provide human services. Those human services are provided by a team of specialists that range from the funeral home cleaning and maintenance person(s), to the housekeeper, the groundskeeper, the funeral home assistants, the behind the scenes professionals (the cosmetologist, the hair stylist, the embalmer), to the front of house staff (the assistants, the funeral director(s)), to the psychospiritual care provider (the funeral home chaplain or associated clergyperson). Their focus is twofold: dignified care of the dead and compassionate care of the living. The human services aspect persists far beyond the care provided with the first call, the removal, the arrangements conference, the chaplain visit and consultation, the visitation or the funeral; what happens at any of these milestones significantly affects the survivors during, immediately after the services, and well into the future, perhaps for years. That’s what the funeral services industry, the large groups, the corporations can’t provide but what the local family-owned funeral home pride themselves in: the human side of funeral services. So be clear on this point: once you start talking “industry” you are not talking “human”. Period.

So far I’ve taken issue only with three phrases that occur in the title of the article alone. But what about the remainder of the so-called article at issue? Well, there’s not much to say about it because the bulk of it is made up of questions put to three selected funeral directors and their responses. Their responses are totally acceptable in terms of the language, and to be honest I can’t find much with which I’d tend to disagree. The funeral directors seem to have their acts in order and say the right things. They are in a highly competitive business and have to be realistic, not necessarily traditional. Read into that what you like.

It should be clear by this point that I do not advocate virtual or technological or corporate solutions to anything as profound as the death experience or any occurrence of acute traumatic bereavement. Electronic signals, bits and bytes, virtual compassion just do not and cannot replace the warmth of human spirit, the compassionate embrace of a friend or loved one, the immediacy of the death experience, the real-ization of the death and its sequellae. The funeral home and its resident and on-call team members are the experts in offering compassion and comfort and no social networking scheme, no corporate disposal package, no virtual event and no DVD can replace the authenticity and true empathic response of face-to-face, human-to-human, verbal and non-verbal communications, the symbols and rituals that give meaning to this most mysterious of life events, death.

… some things just have to be delivered locally and face-to-face; these include sex, making friends, spiritual care, funeralization services.

This is what we do.

The Editor

Editor’s Note: Solomon’s self-description reads line a narcissist’s mini-bio: “I’m best known as an author, keynote speaker, consultant, and thought leader in customer service, customer experience, company culture, leadership, hospitality, innovation, entrepreneurship and consumer trends. I travel nationally and worldwide, and home base is metro Seattle. Reach me at 484-343-5881 or micah@micahsolomon.com or http://www.micahsolomon.com&#8221; We’ve contacted him for a comment on this editorial.

Acknowledgement: I’d like to extend my special thanks to my colleagues on LinkedIn, Ms Linda Williams M. Ed., M. Th., who describes herself as an Entrepreneur, Virtual Event Planner and Facilitator, Instructional Designer, Educator, Inspirational Speaker”.” Ms Williams describes her business, In-Person Away Virtual Events, as an operation that provides “our clients, their families, and friends with a virtual alternative to come together in an engaging, realistic and meaningful way, as well as host and attend social events, without breaking the bank on travel expenses.” Ms Williams does not advocate virtual resources as a substitute for real presence but only as a valuable alternative affording an opportunity to share where no other viable options are available. I agree.

Funeralization & Chaplain Services

The Smalbany blog recently re-published several articles on deathcare and you apparently really enjoyed reading about the topic but in future we will publish only the rare article on the subject. That having been said, we’d like to let you know about a very new blog that deals exclusively with funeralization and the role of the interfaith bereavement chaplain. This is very important to everyone and we encourage you to support the new blog and to be a regular visitor, contributor, and commenter.

The blog owner has asked us to post this invitation to our hundreds of thousands of readers to visit, follow and participate in this new specialist blog dedicated to funeral and memorial services, the important but frequently overlooked role of the interfaith bereavement chaplain, and many other funeralization and deathcare topics.

This new blog will share with its readers a plethora of information on the funeral services niche, what to ask for, what to avoid, who to avoid, and what services you should ask for, if you are a consumer, or offer, if you are a funeral director, both during pre-arrangement meetings and when making immediate need arrangements.

Visit Funeralization & Chaplain Services bloghere.Join the Interfaith Chaplain group on Facebook here.Learn about Chaplain Services available to you here.

We feel it is extremely important that consumers be offered the opportunity to consult and to talk to a professional interfaith bereavement chaplain, and that consumers should request such a conference; on the other hand, funeral homes should provide such an opportunity to all persons making funeral or memorial arrangements.

We are staunch supporters of the traditional funeral for all of its important psychological, spiritual, and cultural benefits. We are also strongly in support of locally owned and operated funeral homes as opposed to the corporate funeral groups and the factory-funeral service providers. Having said that, we do not believe that the traditional funeral should be outrageously extravagant or expensive but that it should be simple and dignified, personalized to reflect the family culture and the life of the deceased.

Welcome to this blog. Contribute to this blog. Make this blog a place of sharing.

Should you have any questions, please do not hesitate to contact Chaplain Harold at funeralization@gmail.com or, if you are in immediate need of chaplain services or bereavement support, please follow the instructions on the Funeralization and Chaplain Services blog.

We’ve been sharing some posts on the funeral business and deathcare from several other sites. While this is not the focus of this blog, we don’t mind because the posts have attracted substantial interest. This post will be the last deathcare post we will be re-publishing on this blog. If you want to continue reading about deathcare in the US, please go to the following sites and follow them. Glad you are enjoying the posts so much but we have to get back to local political and social issues.

You can visit the following blogs for posts on death, dying, funeral services, and other death-related topics:

Republished with Permission from Thanatology Café.

There is a great deal to be said about our healthcare and deathcare industries in the US, they are similar in many respects and exhibit similar functional flaws in a general sense. In the humanectomized materialist consumerism driven culture in which we live, the corporations have reduced most of us to human means to a corporate end. Most of US humanity has been dehumanized to the level of mere consumers. This is not a new development, however, and can be read in many quasi-prophetic sources.

In a recent conversation with a licensed funeral director and funeral home operator, who read our article on Nicholas Facciand Newcomer Funerals and Cremations (March 26, 2017), we discussed among other things the funeral chains’ exploitation of the demise of our traditions. We continue that discussion here together with some and some interesting anecdotes about the Albany County Coroner’s office.

After that discussion, I couldn’t help but think about one of the many hysterical scenes in the Monty Python film, “Monty Python and the Holy Grail” or of the grim portrayal by Dr John B. Huber of the Manchurian Plague (20th c.) and the Black Plague (14th c.).

Monty Python’s “Holy Grail”

The scene takes place during the Black Plague in medieval somewhere, and opens with the sounds of strange medieval music. Discordant and sparse images. Wailings and groanings. Close up of contorted face upside down. A leg falls across it. Creaking noise. The bodies lurch away from and scene pans out to reveal they are amongst a huge pile of bodies on a swaying cart that is lumbering away from the viewer. It is pulled by a couple of ragged, dirty emaciated wretches, the cart drivers. Behind the cart walks another large man, a slightly more prosperous Porter, wearing a black hood and looking rather sinister. The Porter is carrying an emaciated old man over his shoulder who is still moving, and protests “I’m not dead!” The dialogue goes something like this:

The scene: (The Porter carrying an old man slung over his shoulder, approaches the cart and the cart driver…)

Cart Driver:

Bring out your dead!

Porter:

Here’s one!

Cart Driver:

Ninepence.

Old man:

I’m not dead!

Card Driver:

What?

Porter:

Nothing…Here’s your ninepence.

Cart Driver:

Er…He says he’s not dead!

Porter:

Yes he is.

Old Man:

I’m not.

Cart Driver:

He isn’t.

Porter:

Well he will be soon. He’s very ill.

Old Man:

I’m getting better!

Porter:

No you’re not. You’ll be stone-dead in a moment.

Cart Driver:

I can’t take him like that; it’s against regulations!

Old Man:

I don’t want to go on the cart!

Porter:

Oh don’t be such a baby.

Cart Driver:

I can’t take him like that!

Old Man:

I feel fine!

Porter:

Oh, do us a favor…

Cart Driver:

I can’t.

Porter:

Well, can you hang around a couple of minutes? He won’t be long…

Cart Driver:

I promised I’d be at the Robinson’s. They’ve lost nine today.

Porter:

Well, when’s your next round?

Cart Driver:

Thursday.

Old Man:

I think I’ll go for a walk.

Porter:

(To the Old Man) You’re not fooling anyone, you know! (to the Cart Driver) Look. Isn’t there something you can do?

Old Man:

(Singing) I feel happy, I feel happy!

The Cart Driver looks at the Porter for a moment. Then they both do a quick furtive look up and down the street. The Cart Driver very swiftly brings up a club and hits the Old Man on the head. (Out of shot but the singing stops after a loud bonk noise.)

Porter:

Ah! Thanks very much! (Handing over the ninepence) See you on Thursday!

While transcribing the dialogue I thought to myself how prophetic this 1975 spoof was. More than 40 years later we can watch this clip and it sends cold shivers down your spine. Back then what was morbidly hilarious has become stark reality for us today.

“Bring out your dead!” Newcomer Funerals and Cremations TV Ads.

Cryptkeeper Newcomer Ad

There you are, sitting enjoying a snack thinking “Life is good!” And Warren “Ren” Newcomer, the cadaver-like founder of the Newcomer Funeral Services Group based in Wichita, Kansas, appears on your television screen. He’s the 21st century version of the Cryptkeeper and plays the part really well. He looks like an embalming gone awry and oozes a false compassion and insincere expression that makes you want to choke on your chips. Here’s a guy who has made millions exploiting the deaths of loved ones and doing his part to destroy our death traditions while grinning like a corpse on the way to the bank. Newcomer Funeral Services Grouphas two locations in the Albany, New York, area, and has a presence in some 10 states. There are other similar funeral chains, Walmart-type factory funeral companies that have bought up private funeral businesses, cemeteries and crematoriums across the country. They operate under names like Service Corporation International (SCI), Dignity Memorial™, StoneMor Partners, Precoa, and of course, Newcomer Funerals and Corpse Disposal. What their advertising and marketing messages say to us, despite the actors and the phony compassion, is what Monty Python is teaching: “Bring out your dead!” Toss them on the cart and we’ll see you on Thursday (and don’t forget your checkbook or credit card).

“I’m Not Dead!” The Office of the Albany County Coroner declares a woman dead but she revives in the morgue

In New York Times article “They Said She Was D.O.A., But Then the Body Bag Moved” (Robert D. McFadden, 11/18/94) The author reports that Albany County Coroner Philip Furie and Paramedics allegedly “found no heartbeat, no pulse, no breath or other signs of life, and the coroner declared her officially dead.” So they “ zipped Mildred C. Clarke, into a body bag, took her to the morgue at the Albany Medical Center Hospital and left her in a room where corpses are kept at 40 degrees, pending autopsies or funerals. About 90 minutes later, the chief morgue attendant went in to transfer her to a funeral home. “ The attendant noticed some movement in the body bag, unzipped it and found that Mildred was still breathing. She was moved to intensive care and treated but the case has never been explained. The L.A. Times reports later that “Mildred Clark, the 86-year-old woman who spent 90 minutes in a morgue cooler last week after mistakenly being declared dead, died Wednesday of undisclosed ailments, a hospital spokesman said…. Albany Medical Center Hospital spokesman Richard Puff said Clark’s family had requested that the cause of death be withheld.” Any guesses as to the cause of death?

According to the article, “Albany is the only major city in New York State that does not have a medical examiner, an official who is trained in forensic pathology, and this would be a real advantage,” The office of the coroner is a relic still found in many American cities. Albany elects four coroners to declare deaths and investigate their causes. They have no medical training but are required to attend a “death investigation course.” The coroners are expected to evaluate crime scenes and suspicious deaths, but they have no medical training.

We’re investigating some leads relating to the performance of the Albany County Coroners, and will report on our findings in a future article. We suspect that the Albany County Coroner isn’t very popular among local funeral directors. But Hey! this is Smalbany, isn’t it? There’s a job for every misfit in the Albany Democratic Machine, isn’t there?

“Look. Isn’t there something you can do? Ah! Thanks very much! See you on Thursday.” Inconvenience of the Dying Process.

We’re so very busy and so much in a rush. Why? Because our handlers tell us we are. We’ve lost our sense for distinguishing what is nice and what is necessary. We no longer have to think. Advertisers tell us what we need. Marketers tell us what to ask for. Government tells us how to live. Churches tell us how to die. Emails tell us we need to Hurry! and to Rush! because time is running out to buy a certain something. Hell! We don’t even die in peace. Hospitals transform us into cyborgs with tubes and electrodes at every available spot, and when all else fails, they still want to provide “billable services.” Only when you have had enough watching the technology fail do you scream STOP! Even when the so-called healthcare team has the good sense to admit that they can’t do anything more, they recommend shipping what’s left of mom or dad to hospice. And so at hospice the saga continues. When death finally occurs, whether it’s helped along or drags out to the end, we are still in a hurry, still have other things to do. But yet again, the materialist consumerism we are addicted to has the solution for immediate relief of any inconvenience, even death. There are customized death packages for every budget ranging from direct burial or direct cremation to the “traditional funeral.” Just ask for the Detailed Price List required by the FTC’s Funeral Rule and prepare to be nickel-and-dimed. You have abandoned the traditional funeral home with the family funeral director and have opted for the Walmart funeral chain, the factory funeral service provider. And you deserve everything you get. Sorry but it’s true.

We’ve all read about states like Oregon and Washington that have legislated physician-assisted suicide (PAS), euthanasia in Belgium, the Netherlands, and Switzerland. We all know about the hospice movement that has degenerated into another instance of corporate exploitation of death and the demise of the family. So it shouldn’t come as a big surprise that Monty Python prophesied the hastening of death movement. True, we no longer use a club to help the dying along; we’ve become much more refined in the 21st century. We now use chemicals and drugs. Or, if we’ve made mom or dad into an ICU cyborg, we simply remove the respirator, inject some morphine and “Ah! Thanks very much. See you on Thursday” at the viewing. We’ve come a long way into our degeneration!

Get the shocking truth about Service Corporation International (SCI) here.

We really have to chuckle when we read such crapola like “Service Corporation International is dedicated to compassionately supporting families at difficult times, celebrating the significance of lives that have been lived, and preserving memories that transcend generations, with dignity and honor. (SCI site at , last accessed on April 6, 2017). If you’re ready to believe that operations like SCI or Newcomer, corporations with their eyes on the bottom line, with their programmed funeral directors and staff operating on a corporate agenda, are there to do what the family funeral home once did, you’re already brain dead. SCI is constantly being sued, settling, or paying out huge judgments resulting from their mistakes. But when you’re making billions, who cares. The living keep dying; sky’s the limit! Get on the cart.

A bit of history: In 1962, Robert L. Waltrip, a licensed funeral director who grew up in his family’s funeral business, founded Service Corpration International. SCI started out as a small network of funeral homes and cemeteries in the Houston, Texas, area.

SCI gradually increased its offshore presence, and it continued to acquire business interests in North America. Since the late 1990s the US and Canadian marketplaces a saturated battleground of competing companies intent on buying up and exploiting the deathcare business sector. SCI, In the course of the melee, Alderwoods Group and Stewart Enterprises emerged as the three principal companies in the resulting funeral corporation industry. As of December 31, 1999, SCI owned and operated 3,823 funeral service locations, 525 cemeteries, 198 crematoria and two insurance operations located in 20 countries on five continents. In 1999, SCI introduced Dignity Memorial, the first transcontinental brand offering deathcare goods and services in North America. By consolidating its network of funeral homes and cemeteries under a single brand, SCI expected that they could create a recognizable and marketable brand image. In 2000, poor market conditions forced SCI to reevaluate operations. While foreign operations had once shown promise, nearly 70 percent of SCI’s revenue was generated by operations in the United States and Canada. The company decided to divest many of its offshore businesses, in addition to many North American funeral homes and cemeteries. The UK arm now operates as Dignity PLC.

“I don’t want to go on the cart!” How we treat our dying; how we treat ourselves.

Monty Python presents an interesting scenario at a time when Jessica Mitford was enjoying the fruits of her muckraking book, “American Way of Death,” (1963), and the funeral home chains and funeral service factory corporations were reaching their peak of exploitation when Mitford’s “American Way of Death Revisited” was poshumously published (1998). Monty Python had it right. But we all laughed our way straight to hell.

J.B. Huber MD: “Psychology of Grave Epidemics”
(Med. Times, 1911)

Moving from a 1975 comedy spoof we can cite a remarkable article that appeared in the December 1911 journal, Medical Times, by John B. Huber MD. Dr Huber writes about the great Manchurian Plague (1910-1900), and compares it to the Black Plague (1347-1351). I’d like to quote some passages from that 1911 medical journal article. See if you can draw any parallels with our 21st century society.

Yet business was conducted as ordinarily—by those still alive; and the stroller “viewing the manners of the town,” would hardly realize from the superficial aspect of things, that a dreadful scourge was gradually but surely destroying its people. Yet the plague had, from November last up to this New Year’s Day, done for one-fourth of the twenty thousand inhabitants of that community; and it was then expected that more than half the remainder would be doomed before the plague would expend its energies.

On this festive New Year’s Day in that Manchurian town, the mounted policeman’s horse had its tail brightly decorated with green and red streamers; a shop keeper burst merrily out upon a group in the street, scaring them with a bunch of firecrackers which he flung up into the air. A green house was decorated with bright red, gilt lettered posters, festive banners and green paper flags, all by way of celebration. Next door the yellow poster of the Sanitary Bureau was in evidence, sealing up that house, and marking it unclean; “eight dead, two dying,” are the tally with which it began the New Year. (Huber p. 353)

Sounds like our modern lifestyle: death looms around us but we just continue partying, ignoring it, until we have to go down that dark alley and have no choice but to confront the darkness, the gloom. Manchuria in the early 20th century doesn’t seem much different from Troy or Albany in the early 21st century.

“Eight dead, two dying.” Sound’s like Monty Python’s Cart Driver, “They’ve lost nine today.” Or like the handoff report in an ICU. Whether you’re tallying plague victims or scheduling body collections, or handing off your charges to the next shift, the language used tells it all: We’ve all become mere garbage bags laying about until we get collected, transported, disposed of. Don’t you think there should be more to the final chapter of a life lived, and the received legacy?

Plague: carting the dead, by Moynet A cart with the dead.

“The carters that loaded the dead on the wagons and took them away would not walk, but sat companionably beside the corpses.” (Huber p. 353)

And so do we in the 21st century. The 21st century carters load up the dead and take them away; the bereft sit complacently beside the corpses. One would hope that we have advanced a bit farther along than our ancestors, that we would observe the traditions handed down to us, perform the grief and mourning rituals so important to psychospiritual healing. Some of us do. Most haven’t a clue, and rely on the bean counters to guide them.

Direct Burial: Coffinless in Pits

“Nine hundred were buried coffinless in pits; above two thousand frozen corpses, in a most desolate stillness, awaited burial near the town, in a heap a quarter-mile long. Some coffins were in evidence, standing upright, without covers, the bodies erect in them; here an arm stuck upright out of its receptacle; there a naked leg protruded. Near the pile of which he was soon to become a member, was seen an outcast kneeling, worshipping, half falling in his weakness, as he bowed his head and rose again, before the grave of an ancestor.´ (Huber p. 353)

On the one hand we get a glimpse of the behind-the-scenes at one of the funeral home chains or factory-funeral homes as described by a young licensed funeral director now employed by Newcomer Funerals and Cremations. On the other hand, we are presented with a feeble suffering wretch who, despite his own suffering, has not forgotten his obligations in continuing his bonds with the dead, one of whom he shall soon be. It’s a rich, telling image; in a sense very real but very metaphorical. Once you create that image in your mind, you’ll not soon forget it.

“[T]he plague was coming to its most dreadful stage, for it was now destroying the family affections…Thus, most gruesomely, does the twentieth century repeat the fourteenth.” (Huber p. 354)

While Dr Huber is describing a real epidemic, the Manchurian Plague of 1910-11, and describes the Black Death of the 14th century that swept away a substantial part of medieval Europe’s population, we are faced with a more insidious plague that is robbing us of our core values to family and kin, both living and dead. Huber, a medical man, calls this the “most dreadful stage” because it was destroying the core of the culture, the bonds of family. I’d guess he’d probably go further to say that the 21st century repeats both the 14th and the 20th, but that our plague is materialist consumerism promoted by greed and the catastrophe of so-called individual choice.

“Next to the fear of death was the fear of desertion.” (Huber p. 354)

Early 20th century China had very strong family ties, ties of responsibility, filial piety. This sense of duty was the basis of the veneration of ancestors, a form of continuing bond with the dead, similar to the West’s veneration of its sacred dead, the saints. Huber is describing a fear of abandonment, of “desertion” to be on a par with the fear of death. In clinical practice, whether in the nursing home or the hospital setting, or hospice, we find persons who are ready to confront death but fear doing it alone; they have a fear of desertion. We might extend that fear of desertion to the bereaved, as well, but their desertion is far more subtle than committing the dying to some remote corner of the medical ICU or to a hospice facility. The bereaved are not only saddled with their loss but also with the daunting confrontation with the corporate funeral director with his endless list of goods and services with their respective prices. All is done with the sensitivity of an embalming trocar. What ever happened to the compassionate family funeral home and its director, frequently assisted by his family.

Black-Death-Plague-Doctor-Clothing

“Who, then, would be so foolhardy as to throw good life after bad, by nursing a dying friend, when the Black Death lay per chance in his last sign, in the farewell pressure of his hand. So the nearest and dearest ties were dissolved, the calls of kindred and humanity neglected; the sick left to die and to be carted to the grave by hirelings…” (Huber p. 354)

Indeed, who today would be so traditional as to give up his or her self-time to care for a dying relative or friend, especially one who is in the disturbing phases of life’s end. Most persons are ambivalent about the whole process: On the one hand they look to the death as something unbearable in its finality; on the other hand they just want to get it over with. The death occurs and the bereaved are fed the 20th century psychological pablum that their connection with the dead person has ended, that they have to get on with a productive life. That was Freud’s teaching: You had to cut your ties with the dead. Quite the opposite of that in the East or in traditional societies, and quite a contrast to what we now teach in the 21st century. We now teach continuing bonds with the dead, a transcendence phenomenon, meaning-making, that the living’s relationship with the deceased is not only normal and healthy, it’s encouraged! We do it in the rituals of the support group or in ways like the AIDS quilt. We may do it differently than the poor wretch venerating his ancestors described by Huber but we nonetheless do it. We do it because it’s the human thing we do. But it’s also so very inconvenient for the chains and the corporations; they don’t encourage humanity, they encourage production and consumerism. Take three days and get over your grief. Back to work with you. See you on Thursday.

“Boccaccio attests vividly how the human organism in all its phases—physical, spiritual, moral, intellectual—deteriorated in stamina and in co-ordination. Compassion, courage and the nobler feelings were found in but few; whilst cowardice, selfishness and ill-will, with the baser passions in their train asserted their supremacy. In place of virtue, which had been driven from the earth, wickedness everywhere reared its rebellious standard and succeeding generations were consigned to her baneful tyranny.” (Huber p. 354)

Boccaccio here is describing the pitiful demise of humanity in the Middle Ages. We could describe the present state of affairs without changing a word, couldn’t we? Take a moment and go to the Newcomer Funeral Service Group or their Albany/Latham websites for Newcomer Funerals and Cremations and read their ridiculous claims of what they offer the bereaved. Go to the Service Corporation International site and read about their “compassion”, their caring, their sensitivity to the needs of the bereaved. That’s worse than General Motors telling you they care about your lower back pain. Yet how many consumers actually swallow that sordid brew. These factory-funeral corporations aren’t making billions because no one’s falling for the marketing hype, the sales pitches pressuring the bereaved in their most difficult moments to sign and buy. We say look at the lawsuits and how much they’re paying out for failing the bereaved, for causing the bereaved more suffering than they had ever bargained for.

“[t]he Black Death “seemed to arise the worst passions of the human heart, and to dull the spiritual sense of the soul.” Who would think, declared Papon, “that in the midst of horrors so suitable (it would seem) for extinguishing the passions, there were two—libertinism and greed—which should be carried to so high a degree!” (Huber p. 354)

Indeed! Who ever thought that liberties, individualism, choice could lead to the present situation we find ourselves in. How is it that human beings in their worst possible moments should be exposed to the worst possible motivations and motives of modern mankind: libertarianism and greed. Those very libertarians preaching choice and liberty are deeply rooted in the horrible hypocrisy that such choice and liberty give life to. The plague that is upon us now in the 21st century is not a plague that is carried by fleas, and it’s not a plague that kills in five days. Our 21st century plague is called materialist consumerism, market economy, capitalism and it’s carried by fellow human beings, and it kills insidiously but totally in mind, body and spirit. There’s no way to discern with any certainty the extent of the infection but one thing is certain, there’s no effective vaccine, and most people would not want to undergo the cure.

One woman was married five times in one day—four of the bridegrooms having been buriers of the dead, dressed in the clothes they had stripped from the bodies of the deceased.” (Huber p. 354)

Huber describes the total depravity of the people who now have lost all sense of morality and values, and who now in a devil-may-care attitude of let’s be merry because we’re dead anyway. He describes a woman who marries five men in succession who are carried away just as quickly. She describes those who profit from the belongings and property of the dead, whom they have stripped. For all of Jessica Mitford’s muckraking, she would have had a picnic with this line, somehow drawing a connection between these “buriers of the dead” and those “dressed in clothes they had stripped from the bodies of the deceased.”

Like horrors disgraced many other communities. He: is furnished another example—such as are so deplorably frequent in history of how fanatical frenzy, associated with hatred and the play of the baser passions, will work powerfully upon nations and peoples to the utter exclusion of the restraints of reason, of law, or of any other wholesome factor. And the greater part of those who, by their education and rank, might have been assumed to raise the deterrent voice of reason, themselves led on the savage mob to murder and to plunder the Jews. (Huber p. 355)

Throughout history, Satan has always been the “other”; humankind has never really been able to see its true self, it’s never been able to accept its shadow side. Huber is describing the desperate search for a cause of the plague and, then as now, hatred and baser passions take control, and the necessary scapegoat is found. Whatever doesn’t support the new agenda has to be demonized and sent packing. The dead are not producers, the bereaved are not efficient workers. The dead are distracting the living from their production or consumption. Make the dead and dying disappear, marginalize the traditions, deny grief, exploit the bereaved, then send them back to work. The voice of reason is muted. Our institutions teaching and training the healthcare and deathcare professionals teach technology and business law, not ethics and humanities. The mortuary science programs wouldn’t want to whisper a word against the multinational funeral chains and factory funeral homes, after all they pay the bills and hire the graduates. Why cut your own throat? Why bite the hands that pad your pockets? Of course they won’t hire anyone teaching real deathcare, psychospiritual support, tradition, ritual, healing. The bereaved are, after all, consumers. And you wouldn’t want to keep them from their producing activity for any longer than necessary. Besides, there’s always another body and we have to keep turning over the visitation rooms and chapel. Headquarters wants to see numbers, you know.

That the emotions played a part regarding the plague was observed by many. Those who were terrified were more prone to contract the disease. Those who feared not and were of a cheerful, equable mind were, to the extent at least of that benign influence upon the organism, the more likely to escape. Boccaccio, in writing the Decameron, recognized that pleasant thoughts were the best preventive….Those who despaired threw away their one chance of life; those of sanguine temperament resisted well. (Huber p. 355)

It’s really ironic that I should close with this passage from Huber’s article. Not really. What Huber is saying here is that if you despair you’re lost already. If you become complacent, you’re dead in the water. Those who step up, ask the questions like: Are you part of a funeral home chain? Are you owned by a funeral service corporation? Are you still family owned? will likely come out on top. It’s not necessarily the pleasant thoughts that get you through any plague, it’s the positive, affirmative thoughts that will prevent you from being taken for a ride. It’s really very true what Huber and Boccaccio are preaching here: You have to have the courage to ask the questions, to look beyond the bells and whistles, to see through the smoke screens, and to assert what you feel you need in your bereavement, not what’s on the corporate menu. The more you do your own thinking and planning the more likely you’ll escape the snares set by the corporate funeral directors. The article may have been written in 1911, over a hundred years ago, but it still has substantial relevance today. I hope to have shown that in my analysis.

Thus are all phases of individual existence mutually and inextricably interrelated: extensive and prolonged deterioration in any one aspect is bound in time to affect perniciously the others in time; such hideous psychic phenomena as are here stated do not obtain in the beginning of any such calamity as the Black Death. But it is the circumstance (and a most pathetic one) that the exercise of the heroic virtues for any lengthy period is contingent upon the maintenance of normal living conditions in general; otherwise the psychic stamina deteriorates, manners become dissolute, morals depraved and consciences debased. (Huber p. 355)

What Dr Huber is saying in this paragraph is that life events are intimately interrelated — I understand these life events to be the basis of our traditions and rituals — and that if we allow any of those events to be exploited or to lapse into irrelevance, all others will suffer as the result. Huber’s phrase “heroic virtues” equates with human values and ethical conduct, which logically rely on “normal” living in our society. When “psychic stamina deteriorates” we have a disturbance in coping and resilience, we forget the ritual and become lost, we forget our obligations, and our whole mindset, our worldview, deteriorates. This, in the 21st century, is what happens when we fall victim to the materialist consumerism of our age and become slave consumers of the corporations and their perverse messages.

And so you have it: From none other than Monty Python’s 1975 depiction of the Black Death, and from a physician writing in 1911 about the pneumonic plague in Manchuria, China, do we have the evidence that really nothing has changed; we have learned nothing. What more can one say?

Support Your LocalFuneral Home

(And don’t forget to ask for some time with
the interfaith bereavement chaplain!
(518) 479-0525 or compassionate.care.associates@gmail.com)

The Principal Facilitator at Thanatology Café writes about a number of subjects relating to death, dying, grief, and the funeral services profession. Published on several blogs these articles have stimulated interest among people who never thought they’d be talking about the dread subject of death, and those readers and participants in local Thanatology Cafés have asked for more about the subject of thanatology; so many readers have requested copies of the Chaplain’s essays and articles that responding to every individual request has been quite a task. To make it easier for anyone interested in reading the Chaplain’s articles, he’s decided to create an online page on the Thanatology Café blog, where you can click on the essay title and either read the article online or download it. It’s that easy!

The article “Interfaith Bereavement Chaplain — An Essential Asset” is actually an article written for the benefit of funeral homes and funeral directors, and gives them a good talking-to about how they are failing to provide the bereaved with essential grief services and aftercare. It’s a must read if you are going to make pre-arrangements or are making arrangements for a loved one. Local funeral homes like Babcock Funeral Home (Ravena), especially (!) with their expensive and shoddy services, and A.J. Cunningham (Greenville and Ravena), the Capital District’s very own “factory funeral home”, Newcomer Funeral Home, could learn a lot from that articel.

The article, “Why is Funeralization Desirable and Necessary” is directed more to the consumer than to the funeral director, although funeral directors could benefit considerably from this article. It focuses mainly on the benefits of the traditional funeral for survivors and mourners. It’s a must-read for anyone who is or will be involved in funeral arrangements — that means everyone!

One of the most interesting articles is “Plain Talk About Cremation,” which is a real eye-opener for anyone considering cremation as a final disposition of their mortal remains.

The RCS Community Library under the direction of Judith Wines is doing a pretty fantastic job of getting some really interesting programs out to the community. In fact, when requested, we published the public information on an unusual but apparently very interesting and needed program that’s found a home at the RCS Community Library, Thanatology Café, a program that offers the opportunity to talk about death, dying, grief, mourning and death-related subjects.

We’ve read a pretty nice post on the Thanatology Café blogthat is complimentary of the RCS Community Library and it’s staff, and we really think RCS should take note of the fine work the RCS Community Library is doing for the community.

Our more than 300,000 readers know well that we have no qualms about being outspoken when it comes to our community and the Ravena News Herald, but truth be told the Ravena News Herald and editor Melanie Lekocevic apparently have been generously supportive of the library and the Thanatology Café program, if our observations are correct. Fair is fair and when the News Herald is on the up and up, we want to be the first to say Nice job!Thank you!

BUT…

Churches, Funeral Homes, First Responders

We do have some disturbing information though and we have verified it factually. Here we have an innovative program, Thanatology Café, sponsored by a reputable and highly-respected community organization, the RCS Community Library, and even getting the support of the Ravena News Herald but WTF!!!!!We have information that about 100 information packets were sent out to local churches and public service organizations, including fire departments, EMS, first responders, and police departments, including the Coeymans fire and rescue squad, the Ravena Hose Company, and the Coeymans Police Department, just to name a few, and it appears none of those organizations responded.

Local churches have their hands out for stipends whenever a local dies but almost every church in the area does not offer a bereavement education, a death awareness, or death education program…

What’s even worse is that the organizers (for the record the RCS Community Libraryhosts the program but does not organize it) invited local churches and pastors to announce the program and to post the attractive flyers to inform their congregations of the availability of the thanatology program, yet, according to the spokesperson for Thanatology Café, not a single one responded and there is no evidence that anyone from any of the local RCS churches bothered to attend the inaugural event. That does seem a bit strange to us and we’d like to hear from members of the congregations of local churches whether they even heard about the program from their so-called pastors. We find that strange because local churches have their hands out for stipends whenever a local dies but almost every church in the area does not offer a bereavement education, a death awareness, or death education program. We would think they’d jump at the opportunity to learn more about the program from the get go!

And you’d think that the local businesses that make a bundle of money from local deaths, Babcock Funeral Home and A.J. Cunningham Funeral Homes, both right down the street from the library, would seize the unique opportunity to join in the death education opportunities offered by a program like Thanatology Café but apparently Sharon Babcock and the A.J. Cunningham staff had better things to do than join in a community educational program. We’ll be keeping an eye on our local death industry, you can be assured of that. Both Babcock Funeral Home and A.J. Cunningham Funeral Homes were provided with special packets along with W.C. Brady’s Sons Funeral Home (Coxsackie) and several other regional funeral homes were provided with special packets and invitations. We have the documents and we have the questions, too, Why didn’t the local death businesses respond?

People are more aware, more interested and willing to discuss the subject, the options and the choices…death and dying, living wills, advance directives, and funeral and memorial options

We’ve done the online research and find that Death Cafes, Death Salons, discussion groups about death and dying, hospice and palliative care organizations, healthcare organizations, special interest groups dealing with infant death, suicide, traumatic death, etc. are thriving and growing because people are more aware, more interested and willing to discuss the subject, the options and the choices, and are not waiting til the last minute to learn as much as they can about death and dying, living wills, advance directives, and funeral and memorial options.

Are they scared that Thanatolgy Café might rock their comfy little boats…get people to ask the important questions?

Can our churches, first responders, funeral homes be so petty as to get involved in small-minded turf wars at your expense?

Petty, stupid turf wars?

So we’re getting interested now, too, but especially why local churches, who are constantly preaching about death and whatnot, and local first responders and rescue squads, who frequently have to deal with death, and in particular, why the three main death businesses, Babcock Funeral Home, A.J. Cunningham Funeral Homes, and W.C. Brady’s Sons Funeral Home are so silent when an important program comes to the area. Are they scared that Thanatolgy Café might rock their comfy little boats, stir up some good and reliable information in the community, get people to ask the important questions? Maybe. We have learned that the Thanatology Café program will be providing a lot of information on pre-arrangements, available options and choices, how to go about creating your living will or Advance directive, funeral and memorial choices and recommendations, and much, much more. Stuff you need to know no matter what your age and information you’re not likely to get anywhere else.

Don’t you think you’d be getting a better deal from church, rescue squad, senior center and funeral home if they were better informed about death, dying, surviving, and the choices and options you should have? Can our churches and so-called pastors, our community funded first responders, local funeral homes, who cash in on the community’s ignorance and lack of information, be so petty as to get involved in small-minded turf wars at your expense? Looks like it. But keeping their heads tucked up a dark, wet spot won’t do them any good. Let’s hear from them. Let’s hear from our readers.

Town of Coeymans andTown of New Baltimore

Town of Coeymans

No, we haven’t gone AWOL on our watch. We’re working on a story about how the Phil Crandall/Youmans/Dolan mob are screwing town of Coeymans taxpayers. Didn’t we hear Phil Crandall say something about cutting the costs of local government, blah, blah, blah?

Well, apparently disgraced former village justice Phil Crandall, Psycho-bully Youmans and Dithering-Tom Dolan don’t think that cost containment applies to their cronies they imported when they took office. We’re talking specifically about the alleged overtime Crandall’s administrative clerk Nita Chmielewski is collecting hand-over-fist. It seems that old Nita is incompetent and doesn’t know what she’s doing — as if she ever did; nothing seems to change in the in-crowd in Coeymans — and she’s collecting a bundle for her incompetence and ignorance. Wonder if Mr Crandall, Mr Youmans or Mr Dolan can explain why their cronies get the overtime, while the Coeymans Police Department is consistently saving on costs, economizing, and coming in under budget under the professional supervision of a competent chief?

A contributor has demanded the production of certain documents that will prove the corruption in Coeymans town hall and the hypocrisy of Mr Crandall and his cronies

Stay tuned for the fireworks!

Town of New Baltimore

There’s word out that something’s cooking in New Baltimore about the New Baltimore Supervisor of Highways and the Highways Department and indifference, negligence and dereliction of duty and responsibility.

Thanks to the double-dealing of the Greene County Independence Party Committee chairman George Ackerman and co-chairperson, Irene Beede, and their mismanagement of a very worthy candidate, Mr Alan vanWormer in the elections last November, Denis Jordan was re-elected by a single — Yes! 1 vote! — and despite the known corruption, crookedness, incompetence and ignorance that is the hallmark of his department, he didn’t go to jail but kept his office. But that’s New Baltimore and screwy-Louie politics run by incompetent political committees.

Do you actually think YOU elect these bozos?

We have information that a pretty big law suit is in the brewing that will be brought against the town of New Baltimore, the New Baltimore Highway Department and Denis Jordan for incompetence, negligence, and indifference by dereliction of duty and violation of applicable state laws. Seems Jordan’s friends get all the highway department services while others get the finger, and can watch their property values collapse because of poor road and drainage maintenance.

A collaborator is getting the information together and talking to the aggrieved parties and we’ll be the first to release the information.